Ladies and gentlemen, and brothers and sisters all - I'm very glad to be here this evening. I'm very glad that I've had the opportunity to be the first lecturer with respect to the topic of the black woman in contemporary America. This has become a most talked-about topic and has caused a great deal of provocation and misunderstandings and misinterpretations. And I come to you this evening to speak on this topic not as any scholar, not as any academician, but as a person that has been out here for the past twenty years, trying to make my way as a black and a woman, and meeting all kinds of obstacles.

The black woman's role has not been placed in its proper perspective, particularly in terms of the current economic and political upheaval in America today. Since time immemorial the black man's emasculation resulted in the need of the black woman to assert herself in order to maintain some semblance of a family unit. And as a result of this historical circumstance, the black woman has developed perseverance; the black woman has developed strength; the black woman

has developed tenacity of purpose and other attributes which today quite often are being looked upon negatively. She continues to be labeled a matriarch. And this is indeed a played-upon white sociological interpretation of the black woman's role that has been developed and perpetrated by Daniel Moynihan and other sociologists.

Black women by virtue of the role they have played in our society have much to offer toward the

liberation of their people. We know that our men are coming forward, but the black race needs

the collective talents and the collective abilities of black men and black women who have vital

skills to supplement each other.

It is quite perturbing to divert ourselves on the dividing issue of the alleged fighting that absorbs the energies of black men and black women. Such statements as "the black woman has to step back while her black man steps forward" and "the black woman has kept back the black man" are grossly, historically incorrect and serves as a scapegoating technique to prevent us from coming together as human beings - some of whom are black men and some are black women.

The consuming interests of this type of dialogue abets the enemy in terms of taking our eyes off

the ball, so that our collective talents can never redound in a beneficial manner to our ethnic

group. The black woman who is educated and has ability cannot be expected to put said talent on

the shelf when she can utilize these gifts side-by-side with her man. One does not learn, nor does one assist in the struggle, by standing on the sidelines, constantly complaining and criticizing.

One learns by participating in the situation - listening, observing and then acting.

It is quite understandable why black women in the majority are not interested in walking and

picketing a cocktail lounge which historically has refused to open its doors a certain two hours a day when men who have just returned from Wall Street gather in said lounge to exchange bits of

business transactions that occurred on the market. This is a middle-class white woman's issue.

This is not a priority of minority women. Another issue that black women are not

overly concerned about is the "M-S" versus the "M-R-S" label. [clapping] For many of us this is

just the use of another label which does not basically change the fundamental inherent racial

attitudes found in both men and women in this society. This is just another label, and black

women are not preoccupied with any more label syndromes. Black women are

desperately concerned with the issue of survival in a society in which the Caucasian group has

never really practiced the espousal of equalitarian principles in America.

An aspect of the women's liberation movement that will and does interest many black women is

the potential liberation, is the potential nationalization of daycare centers in this country. Black women can accept and understand this agenda item in the women's movement. It is important

that black women utilize their brainpower and focus on issues in any movement that will

redound to the benefit of their people because we can serve as a vocal and a catalytic pressure

group within the so-called humanistic movements, many of whom do not really comprehend the

black man and the black woman.

An increasing number of black women are beginning to feel that it is important first to become

free as women, in order to contribute more fully to the task of black liberation. Some feel that

black men - like all men, or most men - have placed women in the stereotypes of domestics

whose duty it is to stay in the background - cook, clean, have babies, and leave all of the glory to men. Black women point to the civil rights movement as an example of a subtle type

of male oppression, where with few exceptions black women have not had active roles in the

forefront of the fight. Some like Coretta King, Katherine Cleaver, and Betty Shabazz have come

only to their positions in the shadows of their husbands. Yet, because of the oppression of black

women, they are strongest in the fight for liberation. They have led the struggle to fight against white male supremacy, dating from slavery times. And in view of these many facts it is not surprising that black women played a crucial role in the total fight for freedom in this nation. Ida Wells kept her newspaper free by walking the streets of Memphis, Tennessee, in the 1890s with two pistols on her hips. And within recent years, this militant condition of black

women, who have been stifled because of racism and sexism, has been carried on by Mary

McLeod Bethune, Mary Church Terrell, Daisy Bates, and Diane Nash.

The black woman lives in a society that discriminates against her on two counts. The black

woman cannot be discussed in the same context as her Caucasian counterpart because of the twin

jeopardy of race and sex which operates against her, and the psychological and political

consequences which attend them. Black women are crushed by cultural restraints and abused by

the legitimate power structure. To date, neither the black movement nor women's liberation

succinctly addresses itself to the dilemma confronting the black who is female. And as a

consequence of ignoring or being unable to handle the problems facing black women, black

women themselves are now becoming socially and politically active.

Undoubtedly black women are cultivating new attitudes, most of which will have political

repercussions in the future. They are attempting to change their conditions. The maturation of the civil rights movement by the mid '60s enabled many black women to develop interest in the

American political process. From their experiences they learned that the real sources of power

lay at the root of the political system. For example, black sororities and pressure groups like the National Council of Negro Women are adept at the methods of participatory politics -

particularly in regard to voting and organizing. With the arrival of the '70s, young black women

are demanding recognition like the other segments of society who also desire their humanity and

their individual talents to be noticed. The tradition of the black woman and the Afro-American

subculture and her current interest in the political process indicate the emergence of a new

political entity.

Historically she has been discouraged from participating in politics. Thus she is trapped between

the walls of the dominant white culture and her own subculture, both of which encourage

deference to men. Both races of women have traditionally been limited to performing such tasks

as opening envelopes, hanging up posters and giving teas. [laughter and clapping] And the

minimal involvement of black women exists because they have been systematically excluded

from the political process and they are members of the politically dysfunctional black lower

class. Thus, un-like white women, who escape the psychological and sociological handicaps of

racism, the black woman's political involvement has been a most marginal role.

But within the last six years, the Afro-American subculture has undergone tremendous social and

political transformation and these changes have altered the nature of the black community. They

are beginning to realize their capacities not only as blacks, but also as women. They are

beginning to understand that their cultural well-being and their social well-being would only be

affirmed in connection with the total black struggle. The dominant role black women played in

the civil rights movement began to allow them to grasp the significance of political power in

America. So obviously black women who helped to spearhead the civil rights movement would

also now, at this juncture, join and direct the vanguard which would shape and mold a new kind

of political participation.

This has been acutely felt in urban areas, which have been rocked by sporadic rebellions.

Nothing better illustrates the need for black women to organize politically than their unusual

proximity to the most crucial issues affecting black people today. They have struggled in a wide

range of protest movements to eliminate the poverty and injustice that permeates the lives of

black people. In New York City, for example, welfare mothers and mothers of schoolchildren

have ably demonstrated the commitment of black women to the elimination of the problems that

threaten the well-being of the black family. Black women must view the problems of cities such

as New York not as urban problems, but as the components of a crisis without whose elimination

our family lives will neither survive nor prosper. Deprived of a stable family environment

because of poverty and racial injustice, disproportionate numbers of our people must live on

minimal welfare allowances that help to perpetuate the breakdown of family life. In the face of

the increasing poverty besetting black communities, black women have a responsibility. Black

women have a duty to bequeath a legacy to their children. Black women have a duty to move

from the periphery of organized political activity into its main arena.

I say this on the basis of many experiences. I travel throughout this country and I've come in

contact with thousands of my black sisters in all kinds of conditions in this nation. And I've said to them over and over again: it is not a question of competition against black men or brown men or red men or white men in America. It is a questions of the recognition that, since we have a tremendous responsibility in terms of our own families, that to the best of our ability we have to give everything that is within ourselves to give - in terms of helping to make that future a better future for our little boys and our little girls, and not leave it to anybody.

Francis Beal describes the black woman as a slave of a slave. Let me quote: "By reducing the

black man in America to such abject oppression, the black woman had no protector and she was

used - and is still being used - in some cases as the scapegoat for the evils that this horrendous system has perpetrated on black men. Her physical image has been maliciously maligned. She has been sexually molested and abused by the white colonizer. She has suffered the worst kind of economic exploitation, having been forced to serve as the white woman's maid and wet-nurse for

white offspring, while her own children were more often starving and neglected. It is the depth of degradation to be socially manipulated, physically raped and used to undermine your own

household - and then to be powerless to reverse this syndrome."

However, Susan Johnson notes a bit of optimism. Because Susan, a brilliant young black woman,

has said that the recent strides made by the black woman in the political process is a result of the intricacies of her personality. And that is to say that as a political animal, she functions

independently of her double jeopardy. Because confronted with a matrifocal past and present,

she is often accused of stealing the black male's position in any situation beyond that of

housewife and mother. And if that were not enough to burden the black woman, she realizes that

her political mobility then threatens the doctrine of white supremacy and male superiority so

deeply embedded in the American culture.

So choosing not to be a victim of self-paralysis, the black woman has been able to function in the political spectrum. And more often than not, it is the subconsciousness of the racist mind that perceives her as less harmful than the black man and thus permits her to acquire the necessary leverage for political mobility. This subtle component of racism could prove to be essential to the key question of how the black woman has managed some major advances in the American political process.

It is very interesting to note that everyone - with the exception of the black woman herself - has been interpreting the black woman. It is very interesting to note that the time has

come that black women can and must no longer be passive, complacent recipients of whatever

the definitions of the sociologists, the psychologists and the psychiatrists will give to us.

Black women have been maligned, misunderstood, misinterpreted - who knows

better than Shirley Chisholm?

And I stand here tonight to tell to you, my sisters, that if you have the courage of your

convictions, you must stand up and be counted. I hope that the day will come in America when

this business of male versus female does not become such an overriding issue, so that the talents

and abilities that the almighty God have given to people can be utilized for the benefit of

humanity.

One has to recognize that there are stupid white women and stupid white men, stupid black

women and stupid black men, brilliant white women and brilliant white men, and brilliant black

women and brilliant black men. Why do we get so hung-up in America on this question of sex?

Of course, in terms of the black race, we understand the historical circumstances. We understand,

also, some of the subtle maneuverings and machinations behind the scenes in order to prevent

black women and black men from coming together as a race of unconquerable men and women.

And I just want to say to you tonight, if I say nothing else: I would never have been able to make it in America if I had paid attention to all of the doomsday-criers about me. And I

want to say in conclusion that as you have this conference here for the next two weeks, put the

cards out on the table and do not be afraid to discuss issues that perhaps you have been sweeping

under the rug because of what people might say about you. You must remember that

once we are able to face the truth, the truth shall set all of us free.

In conclusion, I just want to say to you, black and white, north and east, south and west, men and women: the time has come in America when we should no longer be the passive, complacent

recipients of whatever the morals or the politics of a nation may decree for us in this nation.

Forget traditions! Forget conventionalisms! Forget what the world will say whether you're in

your place or out of your place. Stand up and be counted. Do your thing, looking only

to God - whoever your God is - and to your consciences for approval. I thank you.